Sefaria Kitzur Shulchan Arukh 23 Kitzur, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996

 Sefaria Kitzur Shulchan Arukh 23 Kitzur, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996

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Kitzur Shulchan Arukh

Halakhah

Author:

Shlomo Ganzfried

The Kitzur Shulchan Arukh (“Abridged Shulchan Arukh”) is a simplified summary of the Shulchan Arukh, focusing on Orach Chayim and Yoreh De’ah, the sections most relevant to ordinary daily life. The work presents laws without listing differing views or providing reasoning, interspersing ethical maxims throughout. Immensely popular for its simplicity and clarity, it functions as a handbook for daily life for many Ashkenazi Jews and has been translated into five languages. It is known for its strict rulings.

Composed: Uzhgorod (c.1844 - c.1864 CE)נוצר/נערך: אוז'הורוד (1844 - 1864 לספירה בקירוב)

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Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996

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Kitzur Shulchan Arukh Siman 23

כְּשֶׁמּוֹצִיאִין אֵת הַסֵּפֶר תּוֹרָה מִן אֲרוֹן הַקֹּדֶשׁ, וְנוֹשְׂאִין אוֹתוֹ אֶל הַתֵּבָה, שֶׁקּוֹרִין בּוֹ שָׁם, נוֹשְׂאִין אוֹתוֹ דֶּרֶךְ צָפוֹן, שֶׁהוּא לִימִין הַנּוֹשֵׂא, וכְשֶׁמַּחְזִירִין אוֹתוֹ אֶל הָאֲרוֹן הַקֹּדֶשׁ, נוֹשְׂאִין אוֹתוֹ דֶּרֶךְ דָּרוֹם, וּצְרִיכִין לְהַחְזִיק אֵת הַסֵּפֶר תּוֹרָה בְּיַד יָמִין, וּמִצְוָה עַל כָּל אָדָם שֶׁהַסֵּפֶר תּוֹרָה עוֹבֵר לְפָנָיו, שֶׁיְלַוּוּ אוֹתוֹ עַד אֶל הַתֵּבָה.

When the Seifer Torah (Torah Scroll) is taken from the Aron Hakodesh (Holy Ark) to be carried to the reader's lectern where the reading takes place, it is to be carried toward the north, that is, to the right of the carrier. When it is returned to the Aron Hakodesh, it is carried toward the south. The Seifer Torah must be held in the right hand [when it is carried]. It is a mitzvah for everyone before whom the Seifer Torah passes, to accompany it to the reader's lectern.

הָעוֹלֶה לַתּוֹרָה, יֵשׁ לוֹ לְהִתְעַטֵּף בְּטַלִּית מְצֻיֶּצֶת, וְעוֹלֶה בְּדֶרֶךְ קְצָרָה לוֹ, וְיוֹרֵד בְּדֶרֶךְ אֲרֻכָּה. וְאִם שְׁנֵי הַדְּרָכִים שָׁוִים, עוֹלֶה בְּדֶרֶךְ הַיָּמִין, וְיוֹרֵד בַּדֶּרֶךְ הַשֵּׁנִי. וְנוֹהֲגִין שֶׁהוּא מַמְתִּין, עַד שֶׁהָעוֹלֶה אַחֲרָיו אָמַר הַבְּרָכָה הָאַחֲרוֹנָה, וְיוֹרֵד בֵּין גַּבְרָא לְגַבְרָא (סִימָן י"ד קמ"א).

The oleh [person called up] to the Torah should wear a tallis with tzitzis. He should take the shortest route and return [to his seat] via the longest route. If both routes are of equal distance, [then] he ascends to the right and descends by the other route. It is customary to wait until the person called after him has completed the last berachah, then he descends between readings.

פּוֹתֵחַ אֵת סֵּפֶר הַתּוֹרָה, וְרוֹאֶה בְּאֵיזֶה מָקוֹם יִקְרָא וְאוֹחֲזוֹ כָּךְ פָּתוּחַ בִּשְׁתֵּי יָדָיו, וְסוֹגֵר עֵינָיו, וְאוֹמֵר בָּרְכוּ אֵת ה' הַמְבֹרָךְ, וְיֵשׁ לוֹ לוֹמַר בְּקוֹל כְּדֵי שֶׁיִּשְׁמְעוּ כָּל הַקָּהָל. וְהֵם עוֹנִין בָּרוּךְ ה' הַמְבֹרָךְ לְעוֹלָם וָעֶד, וְאִם לֹא שָׁמְעוּ הַצִּבּוּר אֵת הַמְבָרֵךְ, אַף עַל פִּי שֶׁשָּׁמְעוּ שֶׁהַשְּׁלִיחַ צִבּוּר עוֹנֶה, לֹא יַעֲנֶה עִמּוֹ. אֶלָּא לְאַחַר שֶׁסִּיֵּם הַשְּׁלִיחַ צִבּוּר, עוֹנִין אַחֲרָיו אָמֵן, לְאַחַר שֶׁעָנוּ הַקָּהָל בָּרוּךְ ה' הַמְבֹרָךְ לְעוֹלָם וָעֶד, חוֹזֵר הָעוֹלֶה וְאוֹמֵר גַּם כֵּן בָּרוּךְ ה' הַמְבֹרָךְ לְעוֹלָם וָעֶד (עַיֵּן לעיל סִימָן ט"ו סָעִיף ח), וּמְבָרֵךְ הַבְּרָכָה אֲשֶׁר בָּחַר וְכוּ', וְעוֹנִין הַקָּהָל אָמֵן, וּמְסַלֵּק אֵת יָדוֹ הַשְּׂמָאלִית, וְאוֹחֵז אֵת סֵּפֶר הַתּוֹרָה בִּשְׁעַת הַקְּרִיאָה רַק בִּימִינוֹ. הַקּוֹרֵא קוֹרֵא, וְהוּא קוֹרֵא עִמּוֹ בְּלַחַשׁ. וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרֹת, עַד שֶׁיִּכְלֶה אָמֵן מִפִי הַצִּבּוּר. וְכָל הַקָּהָל יְכַוְּנוּ דַּעְתָּם לִשְׁמֹעַ הֵיטֵב קְרִיאַת הַתּוֹרָה. לְאַחַר הַקְּרִיאָה חוֹזֵר הָעוֹלֶה וְאוֹחֲזוֹ גַּם בִּשְׂמֹאלוֹ, וְגוֹלְלוֹ וּמְבָרֵךְ בְּרָכָה אַחֲרוֹנָה.

Open the Seifer Torah and look at the place to be read and hold it open with both hands. [Then] close your eyes and say: Barechu es Hashem Hamevorach. You should say this loud enough for the entire congregation to hear. They respond: Baruch Hashem hamevorach leolam va'ed. If the congregation did not hear you say Barechu …, even though they heard the reader responding, [nevertheless,] they do not respond with him. Instead, after the reader has responded, they respond: Amein [to the reader]. After the congregation has responded: Baruch Hashem hamevorach leolam va'ed, [you] the oleh also repeat: Baruch Hashem hamevorach leolam va'ed, and then recite the berachah asher bachar banu… after which the congregation responds: Amein. You then remove your left hand and hold the Seifer Torah with your right hand during the reading. [Now,] the reader reads and you read along quietly. The Reader may not [begin to] read until the congregation completes saying Amein. The entire congregation should be attentive and listen carefully to the Torah reading. After [the completion of] the reading, you [the oleh] again hold it (the Seifer Torah) also with your left hand, roll [the Torah] closed and recite the last berachah.

אָסוּר לֶאֱחֹז אֵת סֵּפֶר הַתּוֹרָה בְּעַצְמוֹ עָרֹם, אֶלָּא יֹאחֲזוֹ עַל יְדֵי הַטַּלִּית, אוֹ יֹאחֲזוֹ בְּעַמוּדָיו. וְיֵשׁ מַחְמִירִין, שֶׁגַּם בָּעַמּוּדִים אֵין אוֹחֲזִין עָרֹם עַל יְדֵי הַטַּלִּית (קמ"ז).

It is forbidden to hold the Seifer Torah with bare hands. Rather, you should hold it by means of the tallis or hold it by its poles. There are some who refrain from touching even the poles with bare hands, only with the tallis.

הָעוֹלֶה וְגַם הַקּוֹרֵא צְרִיכִין לַעֲמֹד. וַאֲפִלּוּ רַק לִסְמֹךְ עַל שׁוּם דָּבָר אָסוּר. מִשּׁוּם דִּצְרִיכִין לַעֲמֹד בְּאֵימָה, דִּכְשֵׁם שֶׁנִּתְּנָה הַתּוֹרָה בְּאֵימָה כָּךְ אָנוּ צְרִיכִין לִנְהֹג בָּהּ בְּאֵימָה. וְאַךְ מִי שֶׁהוּא אָדָם חָלוּשׁ יָכוֹל לִסְמֹךְ קְצָת סְמִיכָה כָּל דְּהוּ.

The oleh as well as the reader is required to stand. It is even forbidden to lean on something for we must stand in awe; for just as the Torah was given in awe, so too, must we conduct ourselves concerning it in awe. However, a weak person may lean a little for support.

בְּשָׁעָה שֶׁהָעוֹלֶה אוֹמֵר בָּרְכוּ, וְהַקָּהָל אוֹמְרִים בָּרוּךְ ה' הַמְבֹרָךְ לְעוֹלָם וָעֶד, צְרִיכִין כָּל הַצִּבּוּר לַעֲמֹד, אֲבָל בְּשָׁעָה שֶׁאוֹמֵר הַבְּרָכָה אֲשֶׁר בָּחַר בָּנוּ, וְכֵן בִּשְׁעַת הַקְּרִיאָה, וּבִשְׁעַת בְּרָכָה אַחֲרוֹנָה, אֵין חִיּוּב שֶׁיַּעַמְדוּ הַקָּהָל אֶלָּא הַמְדַקְדְּקִין בַּמִצְוֹת, מַחְמִירִין עַל עַצְמָם וְעוֹמְדִין וְכֵן נָכוֹן. אֲבָל בֵּין גַּבְרָא לְגַבְרָא אֵין לְהַחְמִיר כְּלָל. (קמ"ו)

While the oleh recites Barechu … and the congregation says: Baruch Hashem hamevorach leolam va'ed the entire congregation should stand. But, while he recites the berachah: asher bachar banu as well as during the reading and the last berachah, the congregation is not obliged to stand. But, those who are scrupulous [in their observance of] mitzvos, demand more of themselves and stand, and this is appropriate. But, between readings there is no need whatsoever to be stringent.

אִם הַקּוֹרֵא בְּעַצְמוֹ, הוּא עוֹלֶה לַתּוֹרָה, צָרִיךְ שֶׁיַּעֲמֹד אַחֵר אֶצְלוֹ, שֶׁכְּשֵׁם שֶׁנִּתְּנָה הַתּוֹרָה עַל יְדֵי סַרְסוּר (מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם), כָּךְ אָנוּ צְרִיכִין לִנְהֹג בָּהּ עַל יְדֵי סַרְסוּר (קמ"א).

If the reader himself is called up as the oleh, another person should stand at his side for just as the Torah was given through an intermediary that is, Moshe Rabbeinu (may he rest in peace), so, too, should we conduct ourselves [to hear the reading] with an intermediary.

כֵּיוָן שֶׁהִתְחִיל הַקּוֹרֵא לִקְרֹת, אָסוּר לְכָל הַקָּהָל לְדַבֵּר, אֲפִלּוּ בְּדִבְרֵי תּוֹרָה, וַאֲפִלּוּ בֵּין גַּבְרָא לְגַבְרָא, וְאָסוּר לָצֵאת מִבֵּית הַכְּנֶסֶת בְּשָׁעָה שֶׁקּוֹרִין בַּתּוֹרָה, אֲבָל בֵּין גַּבְרָא לְגַבְרָא שֶׁסֵּפֶר הַתּוֹרָה מְגֻלָל, יָכוֹל לָצֵאת לְצֹרֶךְ גָּדוֹל.

Once the reader has begun to read, the entire congregation is forbidden to indulge in conversation even about Torah subjects. Conversation is forbidden even between readings. It is forbidden to leave the synagogue while the Torah is being read. But, between readings, when the Seifer Torah is rolled up one may leave if the need is great.

כְּשֶׁיֵּשׁ כֹּהֵן בְּבֵית הַכְּנֶסֶת צְרִיכִין לִקְרֹת אוֹתוֹ תְּחִלָּה, וַאֲפִלּוּ אִם הוּא עַם הָאָרֶץ אֶלָּא שֶׁהוּא אָדָם כָּשֵׁר, הוּא קוֹדֵם אֲפִלּוּ לְתַלְמִיד חָכָם, וַאֲפִלּוּ אִם הַכֹּהֵן רוֹצֶה לִמְחֹל לֹא מַהֲנִי. וְאַחַר הַכֹּהֵן קוֹרִין לֵוִי, וְאִם אֵין שָׁם לֵוִי, קוֹרִין אֵת הַכֹּהֵן אֲשֶׁר עָלָה בִּמְקוֹמוֹ, וְאוֹמְרִים: בִּמְקוֹם לֵוִי, וְאִם אֵין כֹּהֵן בְּבֵית הַכְּנֶסֶת, קוֹרִין בִּמְקוֹמוֹ לֵוִי אוֹ יִשְֹרָאֵל, וְיֵשׁ לִקְרֹת אֵת הַיּוֹתֵר גָּדוֹל בַּתּוֹרָה שֶׁנִּמְצָא שָׁם (עַיֵּן מג"א סקל"ה סק"ז), וְאוֹמְרִים: אִם אֵין כָּאן כֹּהֵן, לֵוִי בִּמְקוֹם כֹּהֵן, אוֹ יִשְֹרָאֵל בִּמְקוֹם כֹּהֵן. וְאִם קָרְאוּ יִשְֹרָאֵל בִּמְקוֹם כֹּהֵן, אֵין קוֹרִין אַחֲרָיו לֵוִי. יִשּׁוּב שֶׁכֻּלָּם כֹּהֲנִים אוֹ לְוִיִּם, יַעֲשׂוּ שְׁאֵלַת חָכָם אֵיךְ יִתְנַהֲגוּ.

If there is a Kohein present in the synagogue he must be called [to the reading] first. Even if he is an unlearned person, provided he is an upright person, he has preference over a [Torah] scholar. Even if the Kohein wants to forgo [his right] he may not do so. After the Kohein, a Leivi is called. If there is no Leivi present, the Kohein who was called [first] is called [again] in his (the Leivi's) stead, and [the gabbai] announces: "Instead of a Leivi." If a Kohein is not present in the synagogue, a Leivi or Yisrael is called in his stead; and in such a case we should call the most learned in Torah among those present, and [the gabbai] announces: "If there is no Kohein present, a Leivi instead of a Kohein," or: "a Yisrael instead of a Kohein." When a Yisroel is called in place of a Kohein, a Leivi is not called afterwards. A community made up of only Kohanim or Levi'im should put the question to a learned sage as to how to conduct themselves.

אִם הַכֹּהֵן עוֹמֵד בִּקְרִיאַת שְׁמַע, אוֹ בְּבִרְכוֹת קְרִיאַת שְׁמַע, וּמִכָּל שֶׁכֵּן אִם עוֹמֵד בִּתְפִלַּת שְׁמֹנֶה עֶשְׂרֵה, אֲפִלּוּ אֵין שָׁם כֹּהֵן אַחֵר, אֵין קוֹרִין אוֹתוֹ, וְאֵין צְרִיכִין לְהַמְתִּין עָלָיו, מִשּׁוּם טִרְחָא דְּצִבּוּרָא, אֶלָּא קוֹרִין לֵוִי אוֹ יִשְֹרָאֵל, וְאֵין אוֹמְרִים: אִם אֵין כָּאן כֹּהֵן, אֶלָּא אוֹמְרִים: לֵוִי אוֹ יִשְֹרָאֵל בִּמְקוֹם כֹּהֵן. וּבְדִיעֲבַד אִם קְרָאוּהוּ, אִם עוֹמֵד בִּקְרִיאַת שְׁמַע אוֹ בְּבִרְכוֹתֶיהָ, עוֹלֶה וּמְבָרֵךְ אֶת הַבְּרָכָה, אֲבָל לֹא יִקְרָא עִם הַקּוֹרֵא אֶלָּא יִשְׁמַע, וּמִכָּל מָקוֹם, אִם אֶפְשָׁר לוֹ, יֵשׁ לוֹ לִגְמֹר אֵת הָעִנְיָן שֶׁהוּא עוֹמֵד בּוֹ, לְהֵיכָא דְּסָלִיק עִנְיָנָא, קוֹדֶם שֶׁהוּא עוֹלֶה. וְאִם עוֹמֵד בִּתְפִלַּת שְׁמֹנֶה עֶשְׂרֵה, אֲפִלּוּ קְרָאוּהוּ לֹא יַעֲלֶה. וְכֵן בֵּין גְּאֻלָּה לַתְּפִלָּה לֹא יַעֲלֶה. וּבִתְפִלַּת אֱלֹהַי נְצֹר וְכוּ' יַעֲלֶה, וְאִם הוּא עוֹמֵד בִּפְסוּקֵי דְּזִמְרָה, אִם אֵין שָׁם כֹּהֵן אַחֵר, אֲפִלּוּ לְכַתְּחִלָּה קוֹרִין אוֹתוֹ, אַךְ לֹא יִקְרָא עִם הַקּוֹרֵא. אֲבָל אִם יֵשׁ שָׁם אַחֵר, אֵין קוֹרִין אוֹתוֹ לְכַתְּחִלָּה, וְכֵן הַדִּין בְּלֵוִי.

If the Kohein is in mid-Kerias Shema, or in the middle of the berachos of Kerias Shema and, certainly, if he is in mid-Shemoneh Esrei, even if there is no other Kohein present, he should not be called [to the Torah]. And there is no need to wait for him for [this would be] an imposition on the congregation. Rather a Leivi or Yisrael is called, and [the gabbai then] does not say: "If there is no Kohein present" but, [instead] says: "Leivi or Yisrael instead of a Kohein." If it happened that the Kohein was called—if he was in mid-Kerias Shema or its berachos, he may go up and recite the berachos, but he may not read along with the reader, he may only listen. However, if at all possible, he should finish the subject in which he is in the middle, and stop at a place where the subject ends before he goes up [to the Torah]. If he is in mid-Shemoneh Esrei, [then] even if he was called he may not go up. Similarly, between Go'al Yisrael and Shemoneh Esrei, he may not go up. [However, if he is in the midst of] the prayer: Elokay netzor … he may go up. If he is in mid-Pesukei D'zimrah, if there is no other Kohein present, he may, even initially, be called. But, he may not read with the Reader. However, if there is another [Kohein] present, he should not initially be called. [All of the above] also applies to Leivi.

אִם קָרְאוּ לְכֹהֵן אוֹ לְלֵוִי וְאֵינָם שָׁם, לֹא יִקְרְאוּ לְאַחֵר בִּשְׁמוֹ, שֶׁלֹּא יֹאמְרוּ עַל הָרִאשׁוֹן שֶׁהוּא פָּגוּם, אֶלָּא יֹאמְרוּ לְהָאַחֵר: עֲלֵה אַתָּה, וְיַעֲלֶה, אֲבָל בְּנוֹ יְכוֹלִין לִקְרֹא בִּשְׁמוֹ, שֶׁאֵין בָּזֶה פְּגָם לְאָבִיו, שֶׁהֲרֵי אִם הָאָב הָיָה פָּגוּם, גַּם הַבֵּן הָיָה פָּגוּם, וְכֵן אִם הַכֹּהֵן אוֹ הַלֵּוִי אֵינָם יְכוֹלִים לַעֲלֹת מִפְּנֵי שֶׁעוֹמְדִים בַּתְּפִלָּה, יְכוֹלִין לִקְרֹא בִּשְׁמוֹ, שֶׁהֲרֵי הַכֹּל רוֹאִים שֶׁאֵינוֹ עוֹלֶה מִפְּנֵי שֶׁאֵינוֹ רַשַּׁאי, וְאִם קָרְאוּ לְיִשְֹרָאֵל וְאֵינוֹ שָׁם, יְכוֹלִין לִקְרֹא לְאַחֵר בִּשְׁמוֹ, כִּי בְּיִשְֹרָאֵל לֹא שַׁיָּךְ פְּגָם, וְכֵן אִם קָרְאוּ לְכֹהֵן אוֹ לְלֵוִי לְאַחֲרוֹן אוֹ לְמַפְטִיר, בְּשַׁבָּת וְיוֹם טוֹב, וְאֵינָם שָׁם, יְכוֹלִין לִקְרֹא לְאַחֵר בַּשֵּׁם.

If a Kohein or Leivi was called and [it is discovered] that he is not present, another should not be called by name, so that it should not be said the first one's lineage is defective. Instead, to the second one say: "You, go up," and he should go up. However, if [in his absence] they call his son he may be called by name for this would not [be misconstrued], as a defect in the father's [lineage], for if the fathers lineage were defective then the son's would also be defective. Similarly, if the Kohein or the Leivi cannot go up [to the Seifer Torah] because he is in mid-Shemoneh Esrei, another may be called by name, for all can see that the former Kohein does not go up [only] because he is not permitted to do so. If a Yisrael is called up and is not present, another may be called by name because where a Yisrael is involved, "defective lineage" has no application. Similarly, if a Kohein or Leivi were called up for acharon or maftir on Shabbos or Yom Tov and they are not present, another may be called by name.

אִם לֹא הָיָה כֹּהֵן בְּבֵית הַכְּנֶסֶת, אוֹ שֶׁהָיָה אֶלָּא שֶׁלֹּא יָדְעוּ מִמֶּנּוּ, וְקָרְאוּ לְיִשְֹרָאֵל בִּמְקוֹמוֹ, וְעָלָה, אֲפִלּוּ אִם אָמַר בָּרְכוּ אֵת ה' הַמְבֹרָךְ, אֶלָּא שֶׁלֹּא פָּתַח עֲדַיִן אֵת הַבְּרָכָה אֲשֶׁר בָּחַר בָּנוּ, וּבָא הַכֹּהֵן אוֹ שֶׁנִּזְכְּרוּ שֶׁיֶּשְׁנוֹ, קוֹרִין אֵת הַכֹּהֵן וְעוֹלֶה, וְאוֹמֵר גַּם הוּא בָּרְכוּ וְכוּ', וְהַיִשְֹרָאֵל כְּדֵי שֶׁלֹּא יִתְבַּיֵּשׁ, יַעֲמֹד שָׁם עַד לְאַחַר שֶׁיִּקְרָא הַכֹּהֵן וְהַלֵּוִי וְאָז יִקְרְאוּהוּ. אֲבָל אִם כְּבָר אָמַר הַיִשְֹרָאֵל אֵת הַשֵּׁם, מִן הַבְּרָכָה, שֶׁאָמַר בָּרוּךְ אַתָּה ה' שׁוּב, אֵינוֹ עוֹלֶה הַכֹּהֵן, וְכֵן הַדִּין אִם קָרְאוּ לִלֵוִי בִּמְקוֹם כֹּהֵן וּבָא הַכֹּהֵן קוֹדֶם שֶׁאָמַר הַלֵּוִי בָּרוּךְ אַתָּה ה', עוֹלֶה הַכֹּהֵן, וְהַלֵּוִי מַמְתִּין וְקוֹרְאִין אוֹתוֹ אַחֲרָי. וְכֵן הַדִּין אִם לֹא הָיָה לֵוִי, אוֹ שֶׁלֹּא יָדְעוּ מִמֶּנּוּ, וְקָרְאוּ אֵת הַכֹּהֵן גַּם בִּמְקוֹם לֵוִי, וְאַחַר כָּךְ בָּא הַלֵּוִי, קוֹדֶם שֶׁאָמַר הַכֹּהֵן בָּרוּךְ אַתָה ה' קוֹרִין אֵת הַלֵּוִי וְעוֹלֶה. (שם)

If there is no Kohein in the synagogue, or if there was, he was unknown to anyone, and a Yisrael is called in his stead and he (the Yisrael) came up, [then] even if he had already said: Barechu es Hashem hamevorach, but he had not begun the berachah: asher bachar banu, and [just then] the Kohein arrived or it was realized that he is present, the Kohein is called and he goes up, and he, too, begins: Barechu etc. In order to avoid embarassment the Yisrael should stand there until after the Kohein and Leivi are called, and then he is called. However, if the Yisrael had already said Hashem (God's name) in the berachah, that is, he has said: Bauch Atah Hashem … [then] the Kohein no longer goes up. The same applies if a Leivi is called instead of a Kohein, and the Kohein arrived before the Leivi said: Baruch Atah Hashem, [then] the Kohein goes up and the Leivi waits and he is called after him. The same applies if no Leivi is present, or if he was unknown to anyone, and the Kohein was called also in place of the Leivi, then the Leivi arrived before the Kohein said: Baruch Atah Hashem, the Leivi is called and he goes up.

אֵין קוֹרִין שְׁנֵי אַחִים זֶה אַחַר זֶה, בֵּין שֶׁהֵם מִן הָאָב בֵּין מִן הָאֵם. וְכֵן הָאָב עִם בְּנוֹ אוֹ בֶּן בְּנוֹ, אֵין קוֹרִין זֶה אַחַר זֶה מִשּׁוּם עֵינָא בִּישָׁא. וַאֲפִלּוּ הֵם אוֹמְרִים שֶׁאֵינָן מַקְפִּידִין. וַאֲפִלּוּ הָאֶחָד הוּא אַחֲרוֹן וְהַשֵּׁנִי מַפְטִיר. וְדַוְקָא בְּשַׁבָּת שֶׁאֵין מוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר לְמַפְטִיר. אֲבָל כְּשֶׁמּוֹצִיאִין סֵפֶר תּוֹרָה אַחֵר לַמַפְטִיר מֻתָּר. וְכֵן אִם הַמַּפְטִיר אֵינוֹ בַּר מִצְוָה מֻתָּר. וּבְכָל אֵלּוּ אִם קְרָאוּהוּ וּכְבָר עָלָה לֹא יֵרֵד. וּבִשְׁנֵי אַחִים רַק מִן הָאֵם וְהָאָב עִם בֶּן בְּנוֹ אִם קְרָאוּהוּ, אֲפִלּוּ עֲדַיִן לֹא עָלָה יַעֲלֶה. וּבִמְקוֹם הַצֹּרֶךְ יֵשׁ לְהַתִּיר בְּאֵלּוּ אֲפִלּוּ לְכַתְּחִלָּה לְקָרְאָם זֶה אַחַר זֶה. (סִימָן קמ"א וסד"ה)

Two brothers should not be called [consecutively] one after the other, whether they are [brothers] from the same father or from the same mother. Similarly, a father and his son or [a grandfather and] his grandson, should not be called one after the other for fear of an "evil eye;" even if they profess not to mind. [This applies] even if the first is [called] for acharon and the second for maftir; but only on a Shabbos, when another Seifer Torah is not taken out for the maftir. However, when another Seifer Torah is taken out for maftir, it is permitted [to call consecutively two brothers or father and son]. Similarly, [when the one called] to maftir is not yet bar mitzvah (13 years old), it is permitted. In all the above situations, if they have already called him and he has gone up [to the Torah,] he should not descend (from the bimah). If two brothers who only have the same mother, [but have different fathers,] or a father and his grandson, were [already] called, though they have not yet come up, they may ascend [to the bimah]. When necessary it is permitted, even initially for them to be called consecutively.

מִי שֶׁעָלָה לַתּוֹרָה בְּבֵית הַכְּנֶסֶת אֶחָד, וְאַחַר כָּךְ נִזְדַּמֵּן לְבֵית כְּנֶסֶת אַחֶרֶת וּקְרָאוּהוּ גַּם כֵּן אֲפִלּוּ לְפָרָשָׁה שֶׁכְּבָר עָלָה לָהּ, עוֹלֶה שֵׁנִית וּמְבָרֵךְ אֵת הַבְּרָכוֹת (מגן אברהם סִימָן רפ"ב סָעִיף קטן ט"ו).

One who was an oleh in one synagogue, and happens to be present at another synagogue, where he is called up again, even to the same parshah to which he was called before, should go up a second time and recite the berachos [over the Torah].

בְּתַעֲנִית צִבּוּר כְּשֶׁקּוֹרִין וַיְחַל, אֵין קוֹרִין לַעֲלֹת לַתּוֹרָה אֶלָּא לְמִי שֶׁמִּתְעַנֶּה. וְאִם אֵין כָּאן כֹּהֵן אַחֵר אֶלָּא זֶה שֶׁאֵינוֹ מִתְעַנֶּה, אוֹ שֶׁאֵין בְּדַעְתּוֹ לְהַשְׁלִים, קוֹרִין לְיִשְֹרָאֵל אוֹ לְלֵוִי בִּמְקוֹמוֹ. וְטוֹב שֶׁיֵּצֵא הַכֹּהֵן מִבֵּית הַכְּנֶסֶת וְאִם יֵשׁ כֹּהֵן אַחֵר אֵינוֹ צָרִיךְ לָצֵאת, אֶלָּא יוֹדִיעַ שֶׁלֹּא יִקְרְאוּהוּ. וְאִם יִקְרְאוּהוּ לֹא יַעֲלֶה. וְאִם הוּא בְּשֵׁנִי וּבַחֲמִשִּׁי, אַף עַל פִּי שֶׁקּוֹרִין וַיְחַל, מִכָּל מָקוֹם, כֵּיוָן שֶׁעַתָּה הוּא זְמַן קְרִיאַת הַתּוֹרָה, לָכֵן בְּדִיעֲבַד אִם לֹא יָצָא מִבֵּית הַכְּנֶסֶת וקְרָאוּהוּ יַעֲלֶה.

On a communal fast-day when Vayechal is read, only one who is fasting is called to the Torah. If the only Kohein present is not fasting, or does not intend to complete [the fast], a Yisrael or a Leivi is called in his stead. And it is preferable that the Kohein leave the synagogue. If another Kohein is present, it is not required that he leave, but he should notify them not to call him, and if he is called he should not ascend [to the bimah]. On Mondays and Thursdays, though the reading is Vayechal, nevertheless, since it is a time for reading the Torah, therefore, after the fact, if the [Kohein who is not fasting] has not left the synagogue, and he is called, he may go up.

וְכֵן מִי שֶׁדָּר בְּאֶרֶץ יִשְֹרָאֵל, שֶׁשָּׁם עוֹשִׂין יוֹם טוֹב רַק יוֹם אֶחָד (מִלְּבַד רֹאשׁ הַשָּׁנָה), וּבָא לְחוּץ לָאָרֶץ, וְהָיָה בְּבֵית הַכְּנֶסֶת בְּיוֹם שֵׁנִי שֶׁל יוֹם טוֹב, אֵין לִקְרֹת אוֹתוֹ לַעֲלוֹת לַתּוֹרָה, וְהַדִּין כְּמוֹ שֶׁכָּתַבְתִּי בַּסְּעִיף הַקּוֹדֵם.

Similarly, when one who resides in Eretz Yisrael, where Yom Tov is celebrated only one day, (with the exception of Rosh Hashanah) is visiting a foreign land, and is present in the synagogue on the second day of Yom Tov, he should not be called up to the Torah. The rules are as stated in the previous paragraph.

סוּמָא נוֹהֲגִין לִקְרֹתוֹ. וְאַף עַל פִּי דִּדְבָרִים שֶׁבִּכְתָב אָסוּר לִקְרֹתָן בְּעַל פֶּה, מִכָּל מָקוֹם, בַּזְּמַן הַזֶּה, כֵּיוָן שֶׁהַקּוֹרֵא קוֹרֵא לְפָנָיו מֻתָּר. וְנוֹהֲגִין שֶׁאֵין מְדַקְדְּקִין אִם הוּא תַּלְמִיד חָכָם אוֹ עַם הָאָרֶץ דְּמִסְּתָמָא יָכוֹל לִקְרֹת עִם הַקּוֹרֵא.

It is customary to call a blind person [to the reading of the Torah]. Although, it is prohibited to read the written Torah by heart, nevertheless, since nowadays the reader reads for him, it is permitted. We do not investigate whether [the oleh] is learned or not, because it may be assumed that he is capable of reading along with the reader.

אִם הֶרְאוּ לְהָעוֹלֶה הַמָּקוֹם שֶׁיִּקְרָא, וּבֵרֵךְ, וְאַחַר כָּךְ נִזְכְּרוּ שֶׁאֵין זֶה הַמָּקוֹם, אֶלָּא שֶׁבְּמָקוֹם אַחֵר צְרִיכִין לִקְרֹת, בֵּין שֶׁכְּבָר הִתְחִילוּ לִקְרֹת, בֵּין שֶׁעֲדַיִן לֹא הִתְחִילוּ, אִם הַמָּקוֹם שֶׁצְּרִיכִין לִקְרֹת הָיָה גַּם כֵּן גָּלוּי לְפָנָיו, אֲפִלּוּ הוּא בְּעַמּוּד אַחֵר, וּלְאַחַר הַמָּקוֹם שֶׁהֶרְאוּ לוֹ, אֵין צָרִיךְ לְבָרֵךְ שֵׁנִית מִשּׁוּם דְּדַעְתּוֹ הָיָה עַל הַמָּקוֹם שֶׁבֵּרֵךְ וְעַל מַה שֶּׁנִּגְלָה לְפָנָיו. אֲבָל אִם לֹא הָיָה הַמָּקוֹם גָּלוּי לְפָנָיו, אֶלָּא שֶׁצָרִיךְ לִגְלֹל אֵת הַסֵּפֶר, אוֹ אֲפִלּוּ הָיָה הַמָּקוֹם נִגְלֶה לְפָנָיו, אֶלָּא שֶׁהוּא קוֹדֵם לְהַמָּקוֹם שֶׁהֶרְאוּ לוֹ, צָרִיךְ לְבָרֵךְ שֵׁנִית הַבְּרָכָה, אֲשֶׁר בָּחַר בָּנוּ. אֲבָל בָּרְכוּ לֹא יֹאמַר שֵׁנִית, וְיֹאמַר תְּחִלָּה בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד, עַל הַבְּרָכָה הָרִאשׁוֹנָה, שֶׁבֵּרֵךְ לְבַטָּלָה. וְאִם עֲדַיִן לֹא אָמַר אֶלָּא בָּרוּךְ אַתָּה ה', יְסַיֵּם לַמְּדֵנִי חֻקֶּיךָ. וְאִם הַמָּקוֹם שֶׁהוּא צָרִיךְ לִקְרֹת הוּא לְמַעְלָה מִמָּקוֹם שֶׁהֶרְאוּ לוֹ, אֲבָל הוּא סָמוּךְ, בְּאֹפֶן שֶׁיְכוֹלִין לִקְרֹת לוֹ גַּם גּ' פְּסוּקִים מִמָּקוֹם שֶׁבֵּרֵךְ וּלְהַלָּן, שֶׁהַכֹּל הוּא בְּפָרָשַׁת הַיּוֹם יַעֲשׂוּ כֵן, וְלֹא יְבָרֵךְ שֵׁנִית. (ק"מ)

If the place to be read was shown to the oleh and he recited the blessing, and then it was realized that it was not the [right] place, but, rather, another place is to be read, regardless if the reading has started or has not started, [the following must be considered:] if the place [in the Torah] that was to be read was also open before him, [during the berachah], even if it is in another column [as long as it was] past the place that was shown to him, he need not recite a second berachah, because his mind was on the place on which he intended the berachah as well as on whatever was opened before him. But, if the place was not open before him, and they must now roll the Seifer Torah [to the proper place], or even if the place was open before him, but it is located before the place that was shown to him; he must recite the berachah: asher bachar banu a second time. But, Barechu [es Hashem hamevorach] should not be said a second time. He must first (before repeating the berachah) say: Baruch sheim kevod malchuso leolam va'ed on the first berachah which was recited in vain. If [the error was realized] when he had said only: Baruch atah Hashem. then he should conclude… lamdeinu chukecha. If the place to be read precedes the place shown him, but is close enough to it, and so situated to make it possible that three verses can also be read from the place [upon which] he said the berachah and further, [and with the condition that] it is all included in that day's portion, then this should be done in order to avoid a second berachah.

צָרִיךְ כָּל הָעוֹלֶה לִקְרֹת לְכָל הַפָּחוֹת גּ' פְּסוּקִים. וּבְשֵׁנִי וּבַחֲמִשִּׁי, וְכֵן בְּשַׁבָּת בְּמִנְחָה, צְרִיכִין לִקְרֹת לְכֻלָּם, לְכָל הַפָּחוֹת עֲשָׂרָה פְּסוּקִים. וְיֵשׁ לִקְרֹת לְהַשְּׁלִישִׁי דּ' פְּסוּקִים וּבְדִיעֲבַד אִם לֹא קָרְאוּ לְכֻלָּם אֶלָּא ט' פְּסוּקִים, שְׁלשָׁה לְכָל אֶחָד, יָצְאוּ, וּבְפוּרִים שֶׁאֵין קוֹרִין לְכֻלָּם אֶלָּא ט' פְּסוּקִים זֶהוּ, מִשּׁוּם דְּסָלִיק עִנְיָנָא. (קל"ז)

Every oleh must read at least three verses. On Mondays and Thursdays and at the Shabbos Minchah service, it is required that in all no less than ten verses be read. We should read a minimum of four verses for the third oleh. If it happened that in all only nine verses were read, i. e., three for each oleh, the obligation is fulfilled. On Purim, we read only nine verses for all [the olim] combined because the subject matter ends [after nine verses].

הַקּוֹרֵא בַּתּוֹרָה, לֹא יְסַיֵּם בְּמָקוֹם שֶׁלֹּא יִשָּׁאֵר מִשָּׁם עַד הַפָּרָשָׁה, דְּהַיְנוּ, פְּתוּחָה אוֹ סְתוּמָה גּ' פְּסוּקִים לְכָל הַפָּחוֹת. וְאִם כְּבָר בֵּרֵךְ לְאַחַר שֶׁסִּיֵּם בְּפָחוֹת מִגּ' פְּסוּקִים סָמוּךְ לַפָּרָשָׁה, הַקּוֹרֵא אַחֲרָיו, אֵינוֹ צָרִיךְ לְהַתְחִיל מִפָּסוּק שֶׁלְּפָנָיו, רַק יַתְחִיל מִמָּקוֹם שֶׁפָּסַק הָרִאשׁוֹן, וְיִקְרָא עִמּוֹ עוֹד גּ' פְּסוּקִים בְּפָרָשָׁה שְׁנִיָּה. וּפָרָשָׁה שֶׁאֵין בָּהּ אֶלָּא שְׁנֵי פְּסוּקִים, מֻתָּר לְהַפְסִיק שָׁם. אִם יֵשׁ פִּסְקָא בְּאֶמְצַע פָּסוּק, כְּגוֹן בִּתְחִלַּת פָּרָשַׁת פִּנְחָס מֻתָּר לְסַיֵּם אֲפִלּוּ בַּפָּסוּק הַסָּמוּךְ לָהּ.

Preface:

As we look into a Seifer Torah we become aware of gaps and spaces in the text. This, as many of the laws and traditions concerning the writing of Sifrei Torah, has been handed down to us from generation to generation, originating from the giving of the Torah at Mt. Sinai. Each of these text-breaks denotes the completion of a chapter. (This should not be confused with the numbered chapters and verses that are found in the printed Scriptures, for these are attributed to non-Jewish sources).
There are two kinds of text-breaks: 1) פְּתוּחָה pesuchah—"open" i. e. the text ends in mid-line and the remainder of the line is left open with the text resuming at the beginning of the next line. 2) סְתוּמָה sesumah —"closed" i. e. the text ends in mid-line and after the gap, the text resumes on the same line, in effect "closing the line."
Paragraph 20 concerns precautions taken to avoid the impression that less than three verses may ever be read for any one oleh.
The one who reads the Torah must not conclude [his reading] at a place from where there will not remain a minimum of three verses, from there until the end of that parshah, that is a pesuchah or a sesumah. If the oleh had already recited the last berachah after [the reader] completed [the reading] with less than three verses left to the end of that parshah, then the following reading need not begin with the preceding verse, but should start where the previous one left off, and continue to read with him at least three more verses in the following parshah. If a parshah only has two verses, it is permitted to end there. If there is a parshah-break in mid-verse, as there is in the beginning of Parshas Pinchos, the reading may end even at the very next verse.

וְכֵן לֹא יַתְחִיל בְּפָחוֹת מִגּ' פְּסוּקִים לְאַחַר הַתְחָלַת הַפָּרָשָׁה, וְלָכֵן זֶה שֶׁלְּפָנָיו, לֹא יְסַיֵּם בְּפָחוֹת מִגּ' פְּסוּקִים, לְאַחַר הַתְחָלַת הַפָּרָשָׁה.

Similarly, [the reader] should not begin with fewer than three verses after the beginning of that parshah. Consequently, the previous oleh should not end within three verses of the beginning of the next parshah.

יְכַוֵּן לְהַתְחִיל תָּמִיד בְּדָבָר טוֹב לְיִשְֹרָאֵל וּלְסַיֵּם בְּדָבָר טוֹב לְיִשְֹרָאֵל, וְכֵן לֹא יְסַיֵּם בְּמִי שֶׁעָשָׂה מַעֲשֵׂה רָע (קל"ח).

The reader should always aim to begin reading with a subject favorable for Israel and to end with a subject favorable for Israel. Likewise, he should not end where the evil deed of someone is recorded.

אִם קָרְאוּ לְאֶחָד רַק בּ' פְּסוּקִים, וּבֵרֵךְ בְּרָכָה אַחֲרוֹנָה צָרִיךְ לַחְזֹר וְלִקְרֹת, וִיבָרֵךְ בְּרָכָה לְפָנֶיהָ וּלְאַחֲרֶיהָ. וְכֵיוָן שֶׁלְּאַחַר בְּרָכָה אַחֲרוֹנָה, הֲוֵי הֶסַּח הַדַּעַת, עַל כֵּן צָרִיךְ לְהַתְחִיל גַּם בָּרְכוּ וַיִּקְרָא בּ' פְּסוּקִים שֶׁקָּרָא תְחִלָּה, וְעוֹד פָּסוּק אֶחָד עִמּוֹ, וְאִם קָרָה זֹאת בַּשְּׁלִישִׁי, צְרִיכִין לִקְרֹת עוֹד בּ' פְּסוּקִים, שֶׁיִּהְיוּ כֻלָּם דּ' פְּסוּקִים. וְאִם קָרָה זֹאת בְּכֹהֵן שֶׁלֹּא קָרָא רַק בּ' פְּסוּקִים, וּכְבָר קָרְאוּ אַחֲרָיו לֵוִי, וְנִזְכְּרוּ אַחַר כָּךְ, אֲזַי הַדִּין כֵּן הוּא, אִם הַלֵּוִי עֲדַיִן לֹא בֵּרֵךְ בְּרָכָה רִאשׁוֹנָה, וְאַף שֶׁאָמַר בָּרְכוּ לֹא הֲוֵי הַתְחָלַת הַבְּרָכָה, וְלָכֵן יַחְזֹר הַכֹּהֵן וְיִקְרָא גּ' פְּסוּקִים בִּבְרָכוֹת, כְּמוֹ שֶׁכָּתַבְתִּי, וְהַלֵּוִי יַמְתִּין וְיִקְרָא אַחַר כָּךְ. אֲבָל אִם כְּבָר בֵּרֵךְ הַלֵּוִי, אָז יִקְרְאוּ עִם הַלֵּוִי מִמָּקוֹם שֶׁפָּסַק הַכֹּהֵן. (שֶׁאִם יִקְרְאוּ לְהַלֵּוִי מַה שֶּׁקָּרְאוּ לְהַכֹּהֵן, יִהְיֶה פְּגָם לְהַכֹּהֲנִים אֲשֶׁר הֵמָּה שָׁמָה, כִּי יֹאמְרוּ שֶׁהַלֵּוִי הִתְחִיל לִקְרֹת בַּתּוֹרָה). וְאַחַר הַלֵּוִי יִקְרְאוּ שְׁנֵי יִשְׂרְאֵלִים שֶׁיִּהְיוּ שְׁלשָׁה קְרוּאִים, וְהַכֹּהֵן אֵינוֹ מִן הַמִּנְיָן, כֵּיוָן שֶׁלֹּא קָרָא רַק בּ' פְּסוּקִים. וְאִם קָרָה כֵן בְּלֵוִי, שֶׁלֹּא קָרָא רַק בּ' פְּסוּקִים, וְהַיִשְֹרָאֵל כְּבָר בֵּרַךְ יִקְרְאוּ לְהַיִשְֹרָאֵל אֵלּוּ בּ' פְּסוּקִים שֶׁקָּרָא הַלֵּוִי, וְעוֹד פָּסוּק אֶחָד וְיִקְרְאוּ עוֹד יִשְֹרָאֵל אֶחָד לְתַשְׁלוּם גּ' קְרוּאִים. וְאִם לֹא הָיָה כֹּהֵן בְּבֵית הַכְּנֶסֶת, וְקָרְאוּ יִשְֹרָאֵל בִּמְקוֹמוֹ, וְאֵרַע כֵּן שֶׁלֹּא קָרְאוּ לוֹ אֶלָּא שְׁנֵי פְּסוּקִים, וְלֹא נִזְכְּרוּ עַד לְאַחַר שֶׁקְּרָאוֹ יִשְֹרָאֵל שֵׁנִי, וּבֵרַךְ, אֲזַי יַתְחִיל הַיִשְֹרָאֵל הַשֵּׁנִי מִתְּחִלַּת הַסִּדְרָה, וְהַיִשְֹרָאֵל הָרִאשׁוֹן יַמְתִּין וְיִקְרָא אַחֲרָיו, וְאַחֲרָיו יִקְרְאוּ עוֹד לְיִשְֹרָאֵל.

If only two verses were read for an oleh, and he already recited the last berachah, the reading must be repeated and the first and last berachos must be repeated. And, since upon the completion of the last berachah his mind was diverted [from the reading], therefore, he must begin again at Barechu … and the two verses already read should be repeated plus one more verse [to complete the three]. If this [error] occurred at the third aliyah [and for the two preceeding (olim) only three verses were read for each], two more verses must be read so that the total is four verses. If this [error] occured at the Kohein's aliyah that only two verses were read, and the Leivi has already been called, and then they remembered [the error] then the rules are as follows: if the Leivi has not yet recited the first berachah though he may have already said Barechu …, it is not considered the start of the berachah. Therefore, three verses should be re-read for the Kohein, with the appropriate berachos, as we have previously written. The Leivi [who was called] waits and he reads afterwards. But, if the Leivi already said the first berachah, then the Leivi's reading begins from the place that the Kohein's ended. [This is done] because if the reading for the Leivi includes [the two verses] of the Kohein's reading, it will be construed as a defect for the Kohanim who are present there, because [those who have just entered] will say that the Leivi began the reading of the Torah. After the Leivi, two Yisraels should be called up, so that the minimum of three are called up. The Kohein's [aliyah] does not count since only two verses were read for him. If this [error] occurred at the Leivi's aliyah, that only two verses were read and the Yisrael has said the [first] berachah, [then] we read for the Yisrael the two verses which were read for the Leivi plus one more verse. [Then] one more Yisrael is called up to complete [the required] three aliyos. If a Kohein was not present in the synagogue and a Yisrael was called instead, and the same happened [to him] [that is,] only two verses were read for him, and they did not realize it until after they called a second Yisrael and [the second Yisrael] recited the berachah, then the reading for the second Yisrael begins at the beginning of the sidrah. The first Yisrael waits, and is called again for the next aliyah, and afterwards another Yisrael is called.

קָטָן לֹא יִהְיֶה הַקּוֹרֵא, וְגַם אֵינוֹ עוֹלֶה לַתּוֹרָה. סִימָן ע"ט סָעִיף ט'.

A minor (less than thirteen years old) cannot be the reader and is not called to be an oleh.

לְאַחַר קְרִיאַת הַתּוֹרָה אוֹמְרִים חֲצִי קַדִּישׁ, וּמַגְבִּיהִין אֵת סֵּפֶר הַתּוֹרָה. הַמַּגְבִּיהַּ פּוֹתֵחַ אֵת סֵּפֶר הַתּוֹרָה שֶׁיִּהְיוּ שְׁלשָׁה עַמּוּדִים מִן הַכְּתָב גָּלוּי, וּמַרְאֵהוּ לִימִינוֹ וְלִשְׂמֹאלוֹ, לְפָנָיו וּלְאַחֲרָיו, כִּי מִצְוָה עַל כָּל הָאֲנָשִׁים לִרְאֹת אֵת הַכְתָב וְאוֹמְרִים וְזֹאת הַתּוֹרָה וְכוּ', וְגוֹלְלִין אֵת הַסֵּפֶר. וּמִצְוָה לְגוֹלְלוֹ שֶׁיְהֵא הַתֶּפֶר בְּאֶמְצַע שְׁתֵּי הַגְּלִילוֹת, וְיִגְלְלוֹ, עַד שֶׁיְהֵא הַתֶּפֶר הַסָּמוּךְ בְּאֶמְצַע. אִם הַתֶּפֶר שֶׁלְּפָנָיו יוֹתֵר סָמוּךְ, יִגְלְלוֹ לְשָׁם, וְאִם הַתֶּפֶר שֶׁלְּאַחֲרָיו יוֹתֵר סָמוּךְ, יִגְלְלוֹ לְשָׁם, דִּלְמַעֵט בִּגְלִילָה עָדִיף, מִשּׁוּם כְּבוֹד סֵפֶר תּוֹרָה (קל"ד קמ"ז רפ"ב)

After completing Kerias haTorah, half-kaddish is said and the Seifer Torah is raised [in this manner:] the one who raises it opens the Seifer Torah so that three columns of writing are revealed. He then displays it to his right and left to those in front and back of him, because it is a mitzvah for everyone to see the writing. [At this time] Vezos haTorah etc. is said. The Seifer Torah is [then] rolled up. It is a mitzvah that it be rolled up so that the seam be centered between the two rolls [of the Seifer Torah]. The [Torah] should be rolled until the nearest seam is located in the middle [that is]; if the seam preceding the part read is nearest, it should be rolled in that direction; and if the seam after the part read is nearest, it should be rolled in that direction, because it is best to minimize the rolling out of respect to the Seifer Torah.

בְּכָל עֵת שֶׁקּוֹרִין בַּתּוֹרָה, אוֹמְרִים אַחַר כָּךְ חֲצִי קַדִּישׁ, לְבַד מִמִּנְחָה בְּשַׁבָּת, וּבְמִנְחָה בְּתַעֲנִית, שֶׁסּוֹמְכִין עַל הַקַּדִּישׁ, שֶׁאוֹמְרִים לִפְנֵי תְּפִלַּת שְׁמֹנֶה עֶשְׂרֵה.

Every reading of the Torah is followed by half-kaddish, except at minchah of Shabbos and at minchah of a fast-day when we rely on the kaddish that is said before Shemoneh Esrei.

בְּשֵׁנִי וּבַחֲמִשִּׁי אוֹמֵר הַשְּׁלִיחַ צִבּוּר לְאַחַר הַגְבָּהַת הַתּוֹרָה, יְהִי רָצוֹן וְכוּ', וּצְרִיכִין הַצִּבּוּר לִשְׁמֹעַ וְלַעֲנֹת אָמֵן. וּכְשֶׁאֵין אוֹמְרִים תַּחֲנוּן, אֵין אוֹמְרִים יְהִי רָצוֹן.

On Mondays and Thursdays after the raising of the Torah the chazzan says [the prayer:] Yehi ratzon etc. The congregation should listen and respond: Amein. On days when Tachanun is omitted Yehi ratzon is not said.

אַחַר כָּךְ מַכְנִיסִין אֵת סֵּפֶר הַתּוֹרָה לַאֲרוֹן הַקֹּדֶשׁ, וּמִצְוָה עַל כָּל אָדָם, שֶׁסֵּפֶר הַתּוֹרָה עוֹבֵר לְפָנָיו, וְכֵן הַמַּגְבִּיהַּ וְהַגּוֹלֵל, שֶׁיְלַוּוּ אוֹתוֹ עַד לִפְנֵי אֲרוֹן הַקֹדֶשׁ.

After this, the Seifer Torah is returned to the Aron Hakodesh [Holy Ark]. It is a mitzvah for every person before whom the Seifer Torah passes, as well as the one who raised it and the one who rolled it up, to accompany it to the Aron Hakodesh.

בְּמָקוֹם שֶׁאֵין סֵפֶר תּוֹרָה קוֹרֵא אֶחָד מִתּוֹךְ חֻמָּשׁ בְּקוֹל רָם, וְהַצִּבּור יִשְׁמְעוּ, שֶׁלֹּא תִּשְׁתַּכַּח תּוֹרַת קְרִיאָה.

Where a Seifer Torah is unavailable one should read aloud from a Chumash and the congregation listen, so that the [mitzvah] of keriah not be forgotten.

עֲשָׂרָה שֶׁמִּתְפַּלְּלִים וְאֵין לָהֶם סֵפֶר תּוֹרָה לִקְרֹת, אֵין מְבִיאִים לָהֶם סֵפֶר תּוֹרָה לְצֹרֶךְ הַקְּרִיאָה אֲפִלּוּ אִם הֵם חֲבוּשִׁים בְּבֵית הָאֲסוּרִים, וַאֲפִלּוּ בְּרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים. אַךְ אִם מְכִינִים יוֹם אוֹ יוֹמַיִם מִקּוֹדֶם, אָרוֹן אוֹ תֵּבָה, שֶׁעוֹשִׂין מָקוֹם קָבוּעַ לַסֵּפֶר תּוֹרָה מֻתָּר. וּלְצֹרֶךְ אָדָם חָשׁוּב וְהוּא חוֹלֶה, מֻתָּר לְהָבִיא גַּם לְצֹרֶךְ הַקְּרִיאָה לְבַד. וְיֵשׁ אוֹמְרִים דִּלְאָדָם חָשׁוּב אֲפִלּוּ אֵינוֹ חוֹלֶה, וּלְחוֹלֶה אֲפִלּוּ אֵינוֹ אָדָם חָשׁוּב מֻתָּר. וְיֵשׁ לְהָקֵל בְּשַׁבָּת פָּרָשַׁת זָכֹר, וּפָרָשַׁת פָּרָה, מִפְּנֵי שֶׁיֵּשׁ אוֹמְרִים שֶׁהֵן דְּאוֹרַיְתָא. (עַיֵן לְקַמָן סִימָן ק"מ) (סִימָן קל"ה)

A minyan that is praying and has no Seifer Torah to read, a Seifer Torah may not be brought to them for the purpose of the keriah, even if they incarcerated in prison. [This applies] even for Rosh Hashanah and Yom Kippur. However, if preparations were made a day or two in advance [to have] an ark or a box, where a place was set aside for the Seifer Torah, [then] it is permitted [to bring the Seifer Torah]. For an esteemed person who is ill it is permitted to bring it even if it is only for the purpose of the keriah. Others maintain that for an esteemed person even if he is not ill or for an ill person even if he is not an esteemed person, it is permitted. The lenient opinion may be followed on the Shabbos when Parshas Zachor or [the Shabbos] when Parshas Parah are read, because some maintain that they (these two parshios) are obligatory mideoraisa.

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